يُهْلِكُ
Appears 3 times in Quran
Derived Words (3)
Words derived from the stem "يُهْلِكُ".
Occurrences in Quran
Found 3 verses containing "يُهْلِكُ".
وَهُمْ يَنْهَوْنَ عَنْهُ وَيَنْـَٔوْنَ عَنْهُ ۖ وَإِن يُهْلِكُونَ إِلَّآ أَنفُسَهُمْ وَمَا يَشْعُرُونَ
这节经文有说服力地阐明了 «古兰经» 的强烈感召力。
واؤ کے معنے بعض جگہ اردو میں ’’لیکن‘‘ کے ہو سکتے ہیں وہی اس جگہ کئے گئے ہیں۔ کیونکہ اس سے مضمون زیادہ واضح ہوتا ہے۔
The verse constitutes an eloquent commentary on the captivating power of the Qur’an.
Commentary:
The order in which the words have been put in this verse is worth noting. Disbelievers’ forbidding others to listen to the Quran or to the words of the Holy Prophet implied that they, too, were keeping away from the Holy Prophet and the Quran. In spite of this, their own keeping away has been expressly and separately mentioned in the verse in order to show that they were afraid of being influenced by the words of the
Quran or the discourses of the Holy Prophet. So great was their fear that they not only forbade others to go near the Holy Prophet but themselves took special care to remain aloof from him, lest his words should captivate their hearts. This shows that they were aware of the great influence which the Quran and the discourses of the Holy Prophet exercised on the minds of hearers. No wonder that the disbelievers looked upon the Quran as a "manifest magic" (34:44).
423
这节经文有说服力地阐明了 «古兰经» 的强烈感召力。
3
واؤ کے معنے بعض جگہ اردو میں ’’لیکن‘‘ کے ہو سکتے ہیں وہی اس جگہ کئے گئے ہیں۔ کیونکہ اس سے مضمون زیادہ واضح ہوتا ہے۔
774
Commentary:
The order in which the words have been put in this verse is worth noting. Disbelievers’ forbidding others to listen to the Quran or to the words of the Holy Prophet implied that they, too, were keeping away from the Holy Prophet and the Quran. In spite of this, their own keeping away has been expressly and separately mentioned in the verse in order to show that they were afraid of being influenced by the words of the
Quran or the discourses of the Holy Prophet. So great was their fear that they not only forbade others to go near the Holy Prophet but themselves took special care to remain aloof from him, lest his words should captivate their hearts. This shows that they were aware of the great influence which the Quran and the discourses of the Holy Prophet exercised on the minds of hearers. No wonder that the disbelievers looked upon the Quran as a "manifest magic" (34:44).
838
The verse constitutes an eloquent commentary on the captivating power of the Qur’an.
لَوْ كَانَ عَرَضًا قَرِيبًا وَسَفَرًا قَاصِدًا لَّٱتَّبَعُوكَ وَلَٰكِنۢ بَعُدَتْ عَلَيْهِمُ ٱلشُّقَّةُ ۚ وَسَيَحْلِفُونَ بِٱللَّهِ لَوِ ٱسْتَطَعْنَا لَخَرَجْنَا مَعَكُمْ يُهْلِكُونَ أَنفُسَهُمْ وَٱللَّهُ يَعْلَمُ إِنَّهُمْ لَكَٰذِبُونَ
The journey was very hard and arduous. The Muslim army had to travel in an extremely hot weather about 200 miles to the border of Syria to meet a very powerful army. It was also the harvesting season and the trees were laden with ripe fruit.
Important Words:
عرضا (gain) is derived from the verb عرض for which see 7:170. عرض means, any thing that happens to a man; an accident of any kind; a thing that is not permanent; frail goods of the world; worldly goods of whatever kind; property or wealth whether little or much; booty or spoil; an object of desire; a gain; a gift (Lane & Aqrab).
قاصدا (short) is the active participle from قصد. They say قصدہ i.e. he went to him or directed himself to him; or he made him or it his object; he sought or pursued him or it. قصد الطریقmeans, the way was direct or right. They say قصد الامر i.e. he pursued the right or direct course in the affair and did not exceed the due bounds therein; or he acted in a moderate manner. (qasd) قصد which is the noun-infinitive from قصد (qasada) means, the aim or course of a person; an object of desire; one’s intention or meaning; a right way or course; a right thing. قاصد means, near. طریق قاصد means, a direct or right way or an even road. سفر قاصد means, an easy and short journey; a moderately easy and short journey (Lane & Aqrab).
الشقة (hard journey) is derived from شق. They say شقه i.e. he cut or rent or split or broke it. شق علیه means, it (an affair) affected him severely; it was hard and distressing to him. شقة means, a piece of a garment; a far or long journey; a difficult road; a region or quarter in the reaching of which one is taken by difficulty and distress; distance (Lane).
1201
Important Words:
عرضا (gain) is derived from the verb عرض for which see 7:170. عرض means, any thing that happens to a man; an accident of any kind; a thing that is not permanent; frail goods of the world; worldly goods of whatever kind; property or wealth whether little or much; booty or spoil; an object of desire; a gain; a gift (Lane & Aqrab).
قاصدا (short) is the active participle from قصد. They say قصدہ i.e. he went to him or directed himself to him; or he made him or it his object; he sought or pursued him or it. قصد الطریقmeans, the way was direct or right. They say قصد الامر i.e. he pursued the right or direct course in the affair and did not exceed the due bounds therein; or he acted in a moderate manner. (qasd) قصد which is the noun-infinitive from قصد (qasada) means, the aim or course of a person; an object of desire; one’s intention or meaning; a right way or course; a right thing. قاصد means, near. طریق قاصد means, a direct or right way or an even road. سفر قاصد means, an easy and short journey; a moderately easy and short journey (Lane & Aqrab).
الشقة (hard journey) is derived from شق. They say شقه i.e. he cut or rent or split or broke it. شق علیه means, it (an affair) affected him severely; it was hard and distressing to him. شقة means, a piece of a garment; a far or long journey; a difficult road; a region or quarter in the reaching of which one is taken by difficulty and distress; distance (Lane).
1188
The journey was very hard and arduous. The Muslim army had to travel in an extremely hot weather about 200 miles to the border of Syria to meet a very powerful army. It was also the harvesting season and the trees were laden with ripe fruit.
وَقَالُوا۟ مَا هِىَ إِلَّا حَيَاتُنَا ٱلدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا يُهْلِكُنَآ إِلَّا ٱلدَّهْرُ ۚ وَمَا لَهُم بِذَٰلِكَ مِنْ عِلْمٍ ۖ إِنْ هُمْ إِلَّا يَظُنُّونَ
6:30; 23:38.
6:30; 23:38.
Dahr means: (a) Time from the beginning of the world to its end; any period or portion of time; (b) fate; (c) an epoch; (d) vicissitudes of time, calamity; (e) custom, etc. (Lane). The verse purports to say that when disbelievers are told that they will have to render an account of their deeds before God in the next life, they refuse to believe that there is or can be any such life. On the contrary, they allege that one people die and another people take their place and this process goes on till with the passage of time matter becomes dissolved and is thus utterly destroyed. This is the be-all and end-all of human existence and there is no life hereafter.
6:30; 19:67; 23:38; 36:79.
Important Words:
الدھر (Time) is infinitive-noun from (dahara). They say دھر بالقوم امر مکروہ او دھرھم i.e. an evil event befell the people. دھرہmeans, he over came him; he prevailed upon him or surpassed him.دھر means: (a) time from the beginning of the world to its end; time long or short, any period or portion of time; (b) fate, fortune; (c) age, epoch; (d) course of events, vicissitudes of time, calamity; and (e) custom, habit, a desire, etc. (Aqrab & Lane).
Commentary:
The verse purports to say that when disbelievers are told that they will have to render an account of their deeds before God in the next life, they refuse to believe that there is or can be such a life. On the contrary, they allege that people die and other people take their place and this process goes on till, with the passage of time, the matter becomes dissolved and is destroyed; and that this is the be-all and end-all of human existence, there being no life hereafter.
f
6:30; 23:38.
b
6:30; 19:67; 23:38; 36:79.
3748
Important Words:
الدھر (Time) is infinitive-noun from (dahara). They say دھر بالقوم امر مکروہ او دھرھم i.e. an evil event befell the people. دھرہmeans, he over came him; he prevailed upon him or surpassed him.دھر means: (a) time from the beginning of the world to its end; time long or short, any period or portion of time; (b) fate, fortune; (c) age, epoch; (d) course of events, vicissitudes of time, calamity; and (e) custom, habit, a desire, etc. (Aqrab & Lane).
Commentary:
The verse purports to say that when disbelievers are told that they will have to render an account of their deeds before God in the next life, they refuse to believe that there is or can be such a life. On the contrary, they allege that people die and other people take their place and this process goes on till, with the passage of time, the matter becomes dissolved and is destroyed; and that this is the be-all and end-all of human existence, there being no life hereafter.
d
6:30; 23:38.
2713
Dahr means: (a) Time from the beginning of the world to its end; any period or portion of time; (b) fate; (c) an epoch; (d) vicissitudes of time, calamity; (e) custom, etc. (Lane). The verse purports to say that when disbelievers are told that they will have to render an account of their deeds before God in the next life, they refuse to believe that there is or can be any such life. On the contrary, they allege that one people die and another people take their place and this process goes on till with the passage of time matter becomes dissolved and is thus utterly destroyed. This is the be-all and end-all of human existence and there is no life hereafter.